Masnavi,
known as "the Koran in Persian," has high status and far-reaching
influence in Iran's religious culture. Masnavi is a masterpiece of sufi
mysticism, covering all aspects of sufi mysticism, such as god's love,
self-cultivation, self-annihilation, unity of the human being and so on.
Chinese and foreign scholars have fully expounded these thoughts. Recently, I
re-read Masnavi and learned that an important idea that had not been taken
seriously before was that people of different faiths should respect each other
and understand each other. Mr. Khatami, the former President of Iran, proposed
"dialogue among civilizations" in response to huntington's
"clash of civilisations" during his time in office. Mr. Khatami's
proposal was widely endorsed and supported by the world, and the United Nations
therefore designated 2001 as the year of civilized dialogue. Mr. Khatami's
pacifism of "civilized dialogue" is undoubtedly in line with Iran's
own religious, cultural and ideological traditions. Therefore, in the current
international situation, it is undoubtedly of great significance to re-read
Masnavi and highlight its pacifist thoughts.

As
a kind of social ideology, religion runs through the spiritual life and social
life of believers, so that believers have a sense of belonging and have a
strong cohesive force. Religion arises from people's cognition of a kind of
supernatural force, and the limitation of human cognitive ability makes
people's cognition of this kind of supernatural force varies greatly. Therefore,
the development history of human society for thousands of years, from primitive
religion to national religion and world religion, has produced various
religions. The limitation of human cognitive ability and strong sense of
belonging reinforce the correctness of religion. When the sense of
"self-correctness" is reinforced, it is likely to breed exclusivity
and evolve into "self-correctness". However, we should realize that
this kind of exclusivity is caused by the limitations of the believers' cognitive
ability and strong sense of belonging, rather than the inevitable feature of
religion itself. Domestic some scholars think that produced in Syria
civilization is a monotheistic religion, "only my correctness" and
"exclusive", and therefore easy to contradictions and conflicts
caused by religious differences, while China's Confucian civilization
inclusive, is a kind of gentle and tathagata civilization form, less could lead
to conflict, to think the Confucian civilization to ease the current tension of
the international situation is favourable. In the author's opinion, such a view
itself is generated under a strong sense of belonging, and to some extent it is
just a reflection of "solipsistic correctness" and
"exclusivity", which only sees the superficial phenomenon of
monotheistic religion, but not its internal essence. As far as Islam is
concerned, under the influence of western discourse hegemony, Islam is depicted
as an "exclusive", "belligerent", "intolerant"
religion, and even many people who do not know about Islam are so mistaken
about Islam. The author once refuted the western world's accusations of
"belligerence" and "intolerance" towards Islam in another
paper, "clearing the fog of western hegemony discourse to explore the
truth of Islam", and clarified the spirit of tolerance of Islam, which is
no longer involved here. What the author wants to expound here is that among
the three major monotheism in the world, Islam is a completely and completely
monotheistic religion. It is precisely because of its completely monotheistic
nature, monotheistic vision and perspective that other religions are included
in its own possession. It needs to be pointed out that the author is not a
Muslim and does not believe in Islam. Therefore, such an argument is not derived
from the author's sense of belonging, but from the author's knowledge and
understanding of Islam in his long-term studies on Islam and Iranian
literature. It is purely academic.

The
Koran says: "many! I have indeed created you from one man and one woman,
and I have made you into peoples and clans, so that you may know each other.
Therefore, fundamentally, Islam believes that many nations and many religions
in the world are the result of god's creation, and that different peoples who
believe in different religions should understand and understand each other. The
premise of mutual understanding between different believers must be to give up
the consciousness of "self-correctness" and to accept "others
are also correct" under the premise of "self-correctness". So
how do you get believers to accept that others are right? Therefore, to imbue
ordinary believers with the spirit of the quran, it will require the
interpretation of high schools by religious scientists. In this respect,
Masnavi reflects the greatness of the classics, which is a classic. He has a
broad vision to explain the identity between different religions.

As
an integrator of sufi mysticism, moravin absorbed and carried forward the
"illumination theory" of sufi mysticism. The "theory of illumination"
was first proposed by suharavati, who believed that god is the absolute
ultimate light, and that everything in the world depends on the light of god.
The scripture is based on the Koran: "god is the light of heaven and
earth, and his light is like a lampstand on which is a lamp... God leads those
he desires toward his light." Moravin spends a lot of time on this
philosophy of light, which is covered in almost every volume of Masnavi.
Moravin believes that the recognition of the absolute existence of Allah by
different religions is like the relationship between the seven colors of light
and light. The ultimate light is transformed into the red, orange, yellow,
green, blue, and purple light, so that the light has one color on the surface,
but is essentially the same. In Masnavi's third volume, "the amazing story
of dagouji," dagouji sees seven bright candles on the beach. This is the
relationship between one and many. Masnavi volume 4, 416-417, also said,
"this is just like the sky which has only one sun, when it shines into
families, it becomes a million ways of light. If you tear down all the walls
that block the light, you'll find thousands of lines of light blend into
one." Therefore, in the relationship between one and many, one is
absolute, many is a kind of illusion, is a kind of appearance, is essentially
the same. Therefore, it is this unitary nature of Islam that regards other
different religions as essentially the same, which provides a theoretical basis
for accepting "others are also right" on the premise of upholding
"self-correctness". On the basis of this "one and the same"
theory, moravin made it clear that religions other than Islam -- Judaism,
zoroastrianism, Christianity, even polytheism -- were essentially the same. The
sixth book of Masnavi, 1862-1863, says: "blessed by the great man, the
jews, the maws, the christians, and the polytheists are all one. In the
radiance of that secret sun, a million long and short shadows are all one. Such
thinking makes it possible to discard religious prejudice, respect and
understanding between different religions.

According
to the prophets recognized by different religions, moravius believed that
different prophets are the same in essence, because what they obtain is the
ultimate light of god. "When a lamp receives the light of a candle,
whoever sees the candle will see the candle," said Masnavi, vol. 1,
1947-1950. The differences between the prophets are like the differences of
lamps, and the nature of light is without any difference. "The moussa
phenomenon will continue until the day of resurrection," Masnavi vol.3
1254-1258 says. The ceramic oil pot and wick are constantly changing, its light
is consistent, because it comes from the other shore. Looking in the mirror may
create an illusion. If we focus on the light and grasp the essence of things,
we can get rid of the limitation of dualism or polytheism. What happened to
zoroastrians was that zoroastrians were different from zoroastrians and jews.

Because
the limitations of human understanding are caused by the cloaking of the earth,
differences are almost coexisting with the world. "Each creation has its
own special prayer to which they are unaware of each other," says Masnavi
v3 1496. It's because they don't know each other, don't know each other, so they
disagree. The same volume 1498 says: "the seventy-two religions in the
world are largely the same, but the believers do not know each other, and are
full of suspicion." The same volume 1501-1503 says: "the sunni do not
understand the prayer of the fatalists, nor do the fatalists know the prayer of
the other. Sunnis have their own special prayer rituals, and fatalists pray
differently. This faction says that the others are misguided because they are
completely ignorant of their religious obligations. It would be almost
impossible to dispel such a disagreement, which moravin had a clear
understanding of as it were the limitations of the earth itself, until the day
of the resurrection. Masnavi vol. 5, 3214 says, "the argument between the
fatalists and the will continues until the day of the resurrection." The
same volume 3218-3219 says: "do not acknowledge the criticism of the
other; You can't reconcile yourself to your opponent's victory. There are
seventy-two denominations in the world that will persist until the day of the
resurrection. "These 72 sects will argue until the day of judgment, and
will not give up their views," says the couplet in book 3221. The same
volume, 3227-3228, says: "the two opposing denominations hold their own,
and each sect rejoices in its own doctrine. When there is no answer to a
heckle, it is a dispute that will not die down until the day of judgment. Thus
moravin laments: "the secrets of this age are like a flower and a bull.
The spindles of the languages of the nations are wrapped in a hundred colored
threads. It is just a matter of a hundred colors and a hundred hearts, when
will the world of one color be revealed.

The
quran says, "the believers are all teachers, so you should resolve the
conflict between them." Therefore, although differences in this earthly
world are difficult to eliminate, in the spirit of the Koran, moravin spent
much of Masnavi explaining the identity between different religions, aiming to
help the majority of believers to raise their awareness and reduce their
differences. Moravin also USES stories to illustrate that believers should
respect and understand each other, which is an effective way to reduce
differences. In the language of the moment, it means "civilized
dialogue" to reduce misunderstandings and avoid conflict. The author also
summarizes it as the following aspects.

"Even
enemies," says Masnavi, vol 2147-2148, "have benefited from kindness,
which has turned many enemies into comrades. Even if he is not a friend, there
will be less hatred, for kindness is the salve of hatred. Masnavi volume 5,
united in the title before 3644, said: "should be like ibrahim khalil
treats new strange guests. His door is always open to honored guests. Whether
he is a heretic or a believer, a believer or a rebel, all guests are greeted
with a smile. In the original book, different guests explain different ideas.
If everyone goes to sea with such a broad mind, what differences can't be put
aside to seek common ground while reserving differences?

Every
man has his own way of seeking Allah, and his goal is the same as that of his
heart. You can't just think you're right and everyone else is wrong. In
Masnavi's second volume, "musa denies the praise of the shepherds,"
the shepherds glorify god in crude and unsophisticated language, saying that
god should polish his shoes, comb his hair, wash his clothes, eliminate lice,
and so on. Musa heard this and scolded the shepherd for blaspheming god. Then
god sent an apocalypse to moussa to blame him for the division: "I gave each
one a way, I gave each one a different word." "Indians praise in
Indian terms, and sind praise in sind terms." "I don't care about
people's language, I only care about people's inner states. Although the words
on the surface are not humble, if the heart is modest, we should observe the
heart. For words are phenomena, the heart is essence, phenomena are
derivations, essence is fundamental." It is true that every nation, and
every man, has its own way of believing, whatever is right, so long as its
heart is in awe of the absolute spirit of the universe.

Third,
treat people of different faiths well, respect and understand people of
different faiths. Masnavi sixth volume of "named umer buy bread
story" about a man named umer, in the city of Iran's card is still can't
buy bread, because the owner to his name is umer and I knew he was sunnis, and
Iran is city is 10 shia worshippers areas, so the owner let him to a shop to
buy bread, and a shop owner also don't sell it to him, let him to buy next. As
a result, the man walked through the town without buying any bread. At this
point moravy said: "if o 'malley does not look right in the eye, he will
say: 'there is no other shop. If the right light were in the hearts of the
kazans, omar would be ali. Here, moravin looks at the problem in two ways,
pointing out that both buyers and sellers have made the mistake of duality,
both seeing one as two. If a customer could look at it correctly, he would
assume that there was only one shop, and that he would not be able to buy bread
from all over town. If the owners had looked at it correctly, the sunnis and
the shiites were essentially the same, and would not have been so divided that
they would not have been selling bread to their customers, o 'malley. Masnavi
vol 4 407-408 also says, "the faithful have always been an integral whole.
There are tens of millions of believers, but there is only one faith. Here,
moravin sees all believers as one, with no grounds for mutual discrimination.
As the Koran says: "you said: 'we believe god and be sure to our
enlightenment, and ibrahim, easy SiMaYi, easy hargreaves, yel solitary and
revelation of the tribes, and the general, and, and all the prophets were given
in their Lord's classic, for any of them, we do not discriminate against them,
we only yield to him." 'so, as long as we understand the essence of
identity between different religious believers, the representation of
differences can be addressed by way of dialogue among civilizations, give up
"only my right, others are wrong" way of thinking, on the basis of
"correct", admitted that "others also right", mutual
understanding and respect each other, and complement each other, take strong
for the weak. As Mr. Fei xiaotong advocates: each beauty of its beauty, beauty
of beauty, united with the United States, the world.